Poglavlje 1

GOD SPEAKS
The Theme of Creation and Its Purpose
By Maher Baba

GOD SPEAKS

I am not come to establish any cult,
society or organization; nor even to
establish a new religion. The religion
that I shall give teaches the Knowledge
of the One behind the many. The book
that I shall make people read is the
book of the heart that holds the key to
the mystery of life. I shall bring about
a happy blending of the head and the
heart. I shall revitalize all religions and
cults, and bring them together like
beads on one string

Nisam došao da ustanovim nikakav kult,

udruženje ili organizaciju; čak ni da

utemeljim novu religiju. Religija koju

ću vam dati uči znanju

Jednoga u mnoštvu. Potaknuću

ljude da čitaju ovu knjigu

o srcu što čuva ključ tajne života.

Dovešću um i srce u harmoničan spoj.

Oživeću sve religije i kultova

i spojiću ih kao bisere na jednoj ogrlici.“

– MEHER BABA –


GOD SPEAKS

 


PART 1

 

POGLAVLJE 1


States of Consciousness

Stanja svesti

ALL souls (atmas) were, are and will be in the Over-Soul (Paramatma).

Sve duše (atme) su bile, jesu i biće u Najvišem Jastvu (Paramatmi).

Souls (atmas) are all One.

Duše (atme) su sve Jedno.

All souls are infinite and eternal. They are formless.

Sve duše su beskonačne i večne. One su bez oblika.

All souls are One; there is no difference in souls or in their being and existence as souls.

Sve duše su Jedno; ne postoji razlika među dušama, niti u njihovom bivstvovanju i postojanju kao duša.

There is a difference in the consciousness of souls; there is a difference in the planes of consciousness of  souls; there is a difference in the experience of souls and thus there is a difference in the state of souls.

Postoji razlika u svesnosti duša; postoji razlika u nivoima svesti duša; postoji razlika u iskustvu duša i prema tome postoji razlika u stanjima u kojima se duše nalaze.

Most souls are conscious of the gross body (sthul sharir);some souls are conscious of the subtle body   (pran); a few souls are conscious of the mental body (mind or mana); and a very few souls are conscious of Self.

Većina duša je svesna grubog tela (sthul sharir); neke duše su svesne suptilnog tela (pran); malo duša je svesno mentalnog tela (um ili mana); a samo nekoliko duša je svesno Jastva.

Most souls have experience of the gross sphere (world); some souls have experience of the subtle sphere world);  a few souls have experience of the mental sphere (world); and a very few souls have experience of the Over-Soul.

Većina duša ima iskustvo grube sfere (sveta); neke duše imaju iskustvo suptilne sfere (sveta); malo duša ima iskustvo mentalne sfere (sveta); a veoma malo duša ima iskustvo Najvišeg Jastva.

Most souls are on the gross plane (anna bhumika); some souls are on the subtle plane (pran bhumika); a few souls are on the mental plane (mano bhumika); and a very few souls are on the plane beyond the mental plane (vidnyan).

Većina duša je na grubom nivou (anna bhumika);neke duše su na suptilnom nivou (pran bhumika); a veoma malo duša je na nivou iznad mentalnog nivoa (vidnyan).

Most souls have great binding; some souls have little binding; a few souls have very little binding; and a very few souls have absolutely no binding.

Većina duša ima jake okove; neke duše imaju slabe okove; malo duša ima veoma slabe okove; a veoma malo duša nema okove uopšte.

All these souls (atmas) of diff e rent consciousness, of different experiences, of different states are in the Over-Soul (Paramatma).

Sve ove duše (atme) sa različitim svestima, različitim iskustvima i različitim stanjima su u Najvišem Jastvu (Paramatmi).

If, now, all souls are in the Over-Soul and are all One, then why is there any diff e rence in the consciousness, in the planes, in the experiences and in the states?

Ako su dakle, sve duše u Najvišem Jastvu i sve jesu Jedno, zašto onda postoji razlika u svesti, nivoima, iskustvima i stanjima svesti?

The cause of this difference is that the souls have different and diverse impressions (sanskaras).[1]

Ta razlika postoji zato što duše imaju razne i različite impresije (sanskare).[2]

Most souls have gross impressions; some souls have subtle impressions; a few souls have mental im p ressions; and a very few souls have no impressions at all.

Većina duša ima grube impresije; neke duše imaju suptilne impresije; malo duša ima mentalne impresije; a veoma malo duša nema impresije uopšte.

Souls having gross impressions, souls having subtle impressions, souls having mental impressions and souls having no impressions, are all souls in the Over-Soul and all are One.

Duše koje imaju grube impresije, duše koje imaju suptilne impresije, duše koje imaju mentalne impresije i duše koje nemaju bilo kakve impresije, sve su u Najvišem Jastvu i sve su one Jedno.

Souls with gross impressions have consciousness of the gross body (sthul sharir) and have experience of the gross sphere.

Duše sa grubim impresijama imaju svest o grubom telu (sthul sharir) i imaju iskustvo grube sfere.

Souls with subtle impressions have consciousness of the subtle body (pran) and have experience of the subtle sphere.

Duše sa suptilnim impresijama imaju svest o suptilnom telu (pran) i imaju iskustvo suptilne sfere.

Souls with mental impressions have consciousness of the mental body (mana or mind) and have the experience of the mental sphere .[3]

Duše sa mentalnim impresijama imaju svest o mentalnom telu (mana ili um) i imaju iskustvo mentalne sfere.

Souls with no impressions have consciousness of Self (soul, atma) and have the experience of the Over-Soul (Paramatma).

Duše koje nemaju impresija imaju svest o Jatvu (duši, atmi) i imaju iskustvo Najvišeg Jastva (Paramatme).

Thus souls with gross impressions experience the gross sphere through the gross body; that is, they experience diff e rent and diverse experiences such as seeing, hearing, smelling, eating, sleeping, clearing the bowels and urinating. All these are experiences of the gross sphere.

Tako, duše sa grubim impresijama imaju iskustvo grube sfere preko grubog tela; to znači da one proživljavaju razna i različita iskustva kao što su gledanje, slušanje, mirisanje, jedenje, spavanje, pražnjenje creva i mokrenje. Sve su ovo iskustva grube sfere.

Souls with subtle impressions experience successively three planes of the subtle sphere through the subtle body, and in these t h ree planes they have only the experiences of seeing, smelling and hearing.

Duše sa suptilnim impresijama preko suptilnog tela prolaze uzastopno kroz iskustvo tri nivoa suptilne sfere i na tra nivoa one imaju samo iskustvo, gledanja, mirisanja i slušanja.

Souls with mental impressions, through the mental body or mind, in the mental sphere experience only seeing, and this seeing is the seeing of God.

Duše sa mentalnim impresijama preko mentalnog tela ili uma, u mentalnoj sferi imaju samo iskustvo gledanja, a to gledanje je zapravo viđenje Boga.

Souls having no impressions, through the Self experience the infinite power, infinite knowledge and infinite bliss of the Over-Soul .

Duše koje nemaju impresija preko Jastva doživljavaju bezgraničnu moć, bezgranično znanje i bezgranično blaženstvo Najvišeg Jastva.

The soul that is conscious of the gross body is not conscious of the subtle body, not conscious of the mental body, and not conscious of Self.

Duša koja je svesna grubog tela nije svesna suptilnog tela, nije svesna mentalnog tela i nije svesna Jastva.

The soul that is conscious of the subtle body is not conscious of the gross body, not conscious of the mental body, and not conscious of Self.

Duša koja je svesna suptilnog tela nije svesna grubog tela i nije svesna mentalnog tela i nije svesna Jastva.

The soul that is conscious of the mental body is not conscious of the gross body, not conscious of the subtle body, and not conscious of Self.

Duša koja je svesna mentalnog tela nije svesna grubog tela, nije svesna suptilnog tela i nije svesna Jastva.

The soul that is conscious of Self is not conscious of the gross body, not conscious of the subtle body, and not conscious of the mental body.

Duša koja je svesna Jastva nije svesna grubog tela, nije svesna suptilnog tela i nije svesna mentalnog tela.

The soul that has experience of the gross world does not have experience of the subtle world, nor experience of the mental world, nor does it have experience of the Over- Soul .

Duša koja ima iskustvo grubog sveta nema iskustvo suptilnog sveta, ni iskustvo mentalnog sveta, niti ima iskustvo Najvišeg Jastva.

The soul that has experience of the subtle world does not experience the gross world, nor does it have experience of the mental world, nor does it have experience of the Over-Soul .

Duša koja ima iskustvo suptilnog sveta nema iskustvo grubog sveta, ni iskustvo mentalnog sveta, niti ima iskustvo Najvišeg Jastva.

The soul that has experience of the mental world does not experience the gross world, nor does it experience the subtle world, nor does it have experience of the Over-Soul .

Duša koja ima iskustvo mentalnog sveta nema iskustvo grubog sveta, ni iskustvo suptilnog sveta, niti ima iskustvo Najvišeg Jastva.

The soul that has experience of the Over-Soul does not experience the gross world, nor does it experience the subtle world, nor does it experience the mental world. That is, the soul that is conscious of Self and has experience of the Over-Soul is not conscious of the gross body, subtle body and mental body and does not experience the gross, subtle and mental spheres (worlds).

Duša koja ima iskustvo Najvišeg Jastva nema iskustvo grubog sveta, ni iskustvo suptilnog sveta, niti ima iskustvo mentalnog sveta. Drugim rečima, duša koja je svesna Jastva i ima iskustvo Najvišeg Jastva nije svesna grubog tela, suptilnog tela, ni mentalnog tela i nema iskustvo grube, suptilne i mentalne sfere (sveta).

This means that in order to have consciousness of Self and to have the experience of the Over-Soul, the soul must lose consciousness of the gross, subtle and mental bodies. But as long as the soul is impressioned either by the gross, subtle or mental impressions, the soul consistently and respectively has consciousness of the gross body, subtle body or mental body, and the gross, subtle and mental experiences are persistently and necessarily undergone .

To znači da duša mora da izgubi svest o grubom, suptilnom i mentalnom telu da bi stekla svest o Jastvu i doživela iskustvo Najvišeg Jastva. Ali, sve dok je duša pod uticajem grubih suptilnih ili mentalnih impresija ona ima svest o grubom, suptilnom, odnosno mentalnom telu, te neizbežno i stalno proživljava gruba, suptilna i mentalna iskustva.

The obvious reason for this is that as long as the consciousness of the soul is impressed by gross impressions, there is no way out except to experience these gross impressions through the gross body.

Razlog za to je jasan: sve dok je svest duše pod uticajem grubih impresija, ona nema drugog izlaza osim da proživi te grube impresije, preko grubog tela.

Similarly, as long as the consciousness of the soul is impressed by subtle impressions, there is no way out but to experience these subtle impressions through the subtle body.

Slično tome, sve dok je svest duše pod uticajem suptilnih impresija, ona nema drugog izlaza osim da proživi te suptilne impresije preko suptilnog tela.

Similarly, as long as the consciousness of the soul is impressed by mental impressions, there is no escape but to experience these mental impressions through the mental body.

Isto tako, sve dok je svest duše pod uticajem mentalnih impresija, ona nema drugog izlaza osim da proživi te mentalne impresije preko mentalnog tela.

As impressions of the gross, subtle and mental vanish or completely disappear, the consciousness of the soul is automatically and obviously directed and focussed towards itself, and this soul then necessarily has no alternative but to absorb experience of the Over-Soul.

Kada grube, suptilne i mentalne impresije iščeznu odnosno u potpunosti nestanu, svest duše se automatski i neizbežno usmerava i usredsređuje na sebe samu i tada duša nema drugog izbora osim da uđe u iskustvo Najvišeg Jastva.

Now, gross, subtle and mental bodies are nothing but the shadows of the soul. The gross, subtle and mental spheres (worlds) are nothing but the shadows of the Over-Soul.

Dakle, gruba, suptilna i mentalna tela nisu ništa drugo do senke duše. Grube, suptilne i mentalne sfere (svetovi) nisu ništa drugo do senke Najvišeg Jastva.

Gross, subtle and mental bodies are finite, have forms and are changeable and destructible. The gross, subtle and mental worlds a re false; they are zero, imagination and vacant dreams. The only reality is the Over-Soul ( Paramatma ) .

Gruba, suptilna i mentalna tela su ograničena, imaju oblike, podložna su promenama i uništenju. Grubi, suptilni i mentalni svetovi su nestvarni; oni nisu ništa, oni su uobrazilja i ništavni snovi. Jedina stvarnost je Najviše Jastvo (Paramatma).

Therefore when the soul with its gross, subtle and mental bodies experiences the gross, subtle and mental worlds, the soul actually experiences in reality the shadows of the Over-Soul with the help of its own shadows.

Zato, kada duša sa svojim grubim, suptilnim i mentalnim telom proživljava grube, suptilne i mentalne svetove, ona tada, zapravo, u stvarnosti doživljava senke Najvišeg Jastva uz pomoć svojih sopstvenih senki.

In other words, the soul with its finite and destructible form experiences falsity, zero, imagination and a vacant dream.

Drugim rečima, duša u svojoj ograničenoj i uništivoj formi proživljava obmanu, ništavnost, uobrazilju i ništavne snove.

Only when the soul experiences the Over-Soul with its Self does it experience the Real with reality.

Kada duša doživi iskustvo Najvišeg Jastva svojim sopstvenim Jastvom, jedino tada stvarno doživljava Stvarno.

When the soul is conscious of its gross body, then this soul identifies itself with the gross body and takes itself as the gross body.

Kada je duša svesna svog grubog tela, tada se ona identifikuje sa grubim telom i sebe smatra grubim telom.

This means that the infinite, eternal, formless soul finds itself
as finite, mortal and having form.

To znači da beskonačna, večna duša koja je bez oblika spoznaje da je ograničena, smrtna i sadržana u obliku.

Impressions (sanskaras) are the cause of this ignorance. In the beginning the soul, which is eternally in the Over-Soul, at first acquires ignorance through impressions rather than acquiring Knowledge.

Impresije (sanskare) su uzrok ovog neznanja. U početku, duša koja je večno u Najvišem Jastvu, preko impresija prvo stiče neznanje, a ne Znanje.

When the soul acquires a particular form (body or sharir) according to particular impressions, it feels and experiences itself as being that particular form.

Kada u skladu sa određenim impresijama, duša poprimi određeni oblik (telo ili sharir), ona oseća i doživljava da je ona taj određeni oblik.

Soul in its stone-form experiences itself as stone. Accordingly, in due course, the soul experiences and feels that it is metal, vegetable, worm, fish, bird, animal, man or woman. Whatever be the type of gross form and whatever be the shape of the form, the soul spontaneously associates itself with that form, fig u re and shape, and experiences that it is itself that form, figure and shape.

Duša u formi kamena doživljava sebe kao kamen. Prema tome, duša vremenom doživljava i oseća da je metal, biljka, crv, riba, ptica, životinja, muškarac ili žena. Bez obzira na tip grubog oblika i bez obzira na njegovu spoljašnju formu, duša se spontano spaja sa tim oblikom, izgledom i spoljašnjom formom, i doživljava da je taj oblik, ta pojava i ta spoljašnja forma.

When the soul is conscious of the subtle body, then this soul experiences that it is the subtle body.

Kada je duša svesna suptilnog tela, ona tada doživljava da je to suptilno telo.

When the soul becomes conscious of the mental body, then this soul experiences that it is the mental body.

Kada duša postane svesna mentalnog tela, ona tada doživljava da je to mentalno telo.

It is only because of impressions (nuqush-e-amal or sanskaras) that the soul without form, the Infinite Soul, experiences that it is veritably a gross body (sthul sharir), or a subtle body (pran) or a mental body (mana or mind).

Samo zbog impresija (nuqush-e-amal or sanskaras), duša, koja nema oblika, ta Bezgranična Duša, doživljava da je stvarno to grubo telo (sthul sharir) ili suptilno telo (pran) ili mentalno telo (mana ili um).

The soul, while experiencing the gross world through gross forms, associates with and dissociates from innumerable gross forms. The association with and dissociation from gross forms are termed birth and death respectively.

Dok proživljava grubi svet preko grubih formi, duša se spaja i odvaja od bezbrojnih grubih oblika. To spajanje i odvajanje od grubih oblika se naziva rođenje, odnosno smrt.

It is only because of impressions that the eternal, immortal soul, existing in reality without births and without deaths, has to experience births and deaths innumerable times.

Samo zbog impresija, ta večna, besmrtna duša, koja postoji u stvarnost bez rađanja i bez smrti, mora bezbroj puta da proživi rođenje i smrt.

While the soul has to undergo this experience of innumerable births and deaths because of impressions, it has not only to experience the gross world, which is a shadow of the Over-Soul and which is false, but together with it the soul has also to experience the happiness and misery, virtue and vice of the gross world.

Sve dok je duša prisiljena da zbog impresija prolazi kroz ta bezbrojna iskustva rađanja i umiranja, ona ne samo da mora do doživljava sam grubi svet koji je senka Najvišeg Jastva i koji je nestvaran, već mora da iskusi sreću i bedu i vrlinu i porok grubog sveta.

It is only because of impressions that the soul, which is beyond and free from happiness and misery, virtue and vice, has necessarily to undergo experiences of misery and happiness, vice and virtue.

Duša koja je slobodna i koja je izvan sreće i bede, vrline i poroka, samo zbog impresija neminovno mora da proživi iskustva bede, sreće, poroka i vrline.

Now this much is established, that the experiences of births and deaths, happiness and misery, virtue and vice are experienced only by the gross form of the soul while experiencing the gross world; but the gross form of the soul is a shadow of the soul and the gross world is a shadow of the Over-Soul.

Do sada smo utvrdili da samo grubi oblik duše, dok doživljava grubi svet, proživljava iskustvo rađanja i smrti, sreće i nesreće, vrline i poroka; ali grubi oblik duše je senka duše, a grubi svet je senka Najvišeg Jastva.

Thus all the experiences of births and deaths, virtue and vice, happiness and misery experienced by the soul are nothing but the experiences of the shadow. Hence all that is thus experienced is false.

Prema tome, sva iskustva rađanja i smrti, vrline i poroka, sreće i nesreće, koje duša proživljava nisu ništa drugo do iskustva senki. Stoga je sve što je proživljeno na taj način nestvarno.
Atma in Reality Is Paramatma

U Stvarnosti, Atma je Parmatma

In order to clarify the relationship of „atma-Paramatma“ we compare Paramatma with an infinite ocean, a limitless ocean, and the atma as a drop in this ocean. The atma i s never out of this limitless ocean ( Paramatma ) .

Da bismo pojasnili odnos „atma-Paramatma“ Paramatmu poredima sa beskrajnim okeanom, bezgraničnim okeanom, a atmu sa jednom kapi u tom okeanu. Atma nije nikada izvan ovog bezgraničnog okeana (Paramatme).

The atma can never be out of Paramatma because Paramatma is infinite and unlimited. How can the atma come out of, or have a place beyond, the limitlessness of the limitless?  Therefore the atma is in Paramatma .

Atma nikada ne može da bude izvan Paramatme, jer je Paramatma beskonačna i bezgranična. Kako može atma da se nađe ili postoji izvan bezgraničnosti bezgraničnog? Prema tome, atma je u Paramatmi.

After establishing the primary fact that the atma is i n Paramatma we go a step further and say that atma i s Paramatma. How ?

Pošto smo ustanovili najvažniju činjenicu da je atma u Paramatmi, krenućemo korak dalje i reći da atma jeste Paramatma. Kako?

For example, let us imagine an unlimited ocean. Let us also imagine that we separate or take out one iota of ocean from the limitless expanse of this unlimited ocean. It follows then that this iota of ocean, while in the limitless ocean, before separation is ocean i tself, and is not there in the shoreless ocean as an iota of the ocean, because every iota of ocean, when not limited by the limitations of a drop, is unlimited ocean.

Zamislimo, na primer, beskrajni okean. Zamislimo takođe da smo izdvojili ili izvadili jedan delić iz tog beskonačnog prostranstva tog bezgraničnog okeana. Iz toga sledi da ta kap okeana, dok se nalazi u bezgraničnom okeanu, pre nego što se izdvoji iz njega, jeste taj okean i u tom bezgraničnom okeanu bez obala ne postoji kao delić tog okeana, jer svaki delić okeana, kada nije ograničen granicama jedne kapi, jeste bezgranični okean.

It is only when an iota of ocean is separated from the unlimited ocean, or is taken out of the unlimited ocean as a drop, that this iota of ocean obtains its separate existence as a drop of the shoreless ocean, and that this iota of ocean begins to be looked upon as a drop of the unlimited ocean.

Tek kada se jedan delić okeana izdvoji iz bezgraničnog okeana, ili se iz njega izvadi kao jedna kap, tek tada taj delić okeana poprima svoje izdvojeno postojanje kao kap tog okeana bez obala i tek tada na taj delić okeana počinjemo da gledamo kao na jednu kap bezgraničnog okeana.

In other words, the infinite, unlimited and limitless ocean itself is now looked upon as merely a drop of that infinite, unlimited and limitless ocean. And in comparison to that infinite, unlimited and limitless ocean this iota of ocean, or this drop of the iota of ocean, is most finite and most limited with infinite limitations. That is, the infinitely free iota finds itself infinitely bound.

Drugim rečima, taj beskrajni, beskonačni, bezgranični okean sada posmatramo kroz jednu kap tog beskrajnog, beskonačnog, bezgraničnog okeana. U poređenju sa tim beskrajnim, beskonačnim okeanom bez granica, ovaj delić okeana, ili ova kap delića okeana je najograničenija i najkonačnija, sa neograničenim ograničenjima. Drugim rečima, taj delić koji je beskonačno slobodan spoznaje da je beskonačno ograničen.

Similarly, the atma, which we have compared with a drop of the infinite ocean, obtains a seeming separate existence, though in reality it can never be out of the limitlessness of the limitless, infinite Paramatma which we have compared with the infinite, unlimited and limitless ocean.

Slično tome, atma, koju smo uporedili sa jednom kapi beskrajnog okeana, naizgled stiče izdvojeno postojanje, mada u stvarnosti nije izvan neograničenaosti neograničenoga, izvan neograničene Paramatme koju smo uporedili sa beskrajnim, beskonačnim, bezgraničnim okeanom.

But just as the iota of ocean acquires its limitation as a drop through being in the form of a bubble on the surface of the ocean, and the bubble bestows upon the iota of ocean an apparently separative existence from the infinite ocean, likewise the atma, which is in Paramatma and is Paramatma, apparently experiences separative existence from the infinite Paramatma through the limitations of a bubble (of ignorance) with which the atma shrouds itself. No sooner does the bubble of ignorance burst, than the atma not only finds itself in Paramatma but experiences itself as Paramatma.

Ali, baš kao što delić okeana zadobija svoja ograničenja time što se pojavljuje u vidu kapi koja postoji u obliku mehurića na površini okeana i kao što taj mehurić daje tom deliću okeana prividno izdvojeno postojanje u odnosu na beskonačni okean, tako i atma, koja jeste u Paramatmi i jeste Paramatma, prividno doživljava da postoji izdvojeno od beskonačne Paramatme, kroz ograničenja mehurića (neznanja) kojim atma sebe obavija. U trenutku kada se mehurić neznanja rasprsne, atma ne samo da pronalazi sebe u Paramatmi, već doživljava sebe kao Paramatmu.

Through this limitation, formed by the bubble of ignorance, self -created by the atma, the atma apparently inherits a separative existence from Paramatma. And because of this self-created sepa-rativeness from infinite Paramatma, the atma, which is itself infinite, unlimited and limitless, apparently experiences itself as most finite with infinite limitations.

Kroz to ograničenje koje stvara mehurić neznanja koji je stvorila sama atma, atma prividno zadobija izdvojeno postojanje u odnosu na Paramatmu. Upravo zbog te samostvorene izdvojenosti od beskonačne Parmamatme, atma, koja je beskonačna, neograničena i beskrajna, prividno doživljava sebe kao najkonačniju, sa beskonačnim ograničenjima.


[1] [See also Meher Baba, „The Formation and Function of S a n s k a r a s ,Discourses, 7t hed. (Myrtle Beach, SC: Sheriar Press, 1987), 32­39. Ed.]

 

[2] Videti takođe: Mewher Baba, „The Formation and Function of S a n s k a r a s ,Discourses, („Formiranje I funkcionisanje sanskara“, Razgovori) 7t hed. (Myrtle Beach, SC: Sheriar

[3] SPHERE                                                           BODY
Mystic                                 Mystic                   Sufi                      Vedantic
Gross Sphere                     Gross Body        Jism-e-Kasif             Sthul Sharir
(World)
Subtle Sphere                    Subtle Body       Jism-e-Latif              Sukshma Sharir
(World)                                                                                              (Pran)
Mental Sphere                   Mental Body      Jism-e-Altaf             Karan Sharir
(World)                                                                                              (Manas)